杏MAP导航

By Giampaolo Mattei

The Final Document, adopted today after each of its 155 paragraphs were approved, has been published, and will not become the basis of an Exhortation by the 杏MAP导航, who has decided that it should be released immediately in order to inspire the life of the Church.

鈥淭he synodal process does not conclude with the end of the current Assembly of the Synod of Bishops, but it also includes the implementation phase鈥� (9), involving all in the 鈥渄aily journey with a synodal methodology of consultation and discernment, identifying concrete ways and formation pathways to bring about a tangible synodal conversion in the various ecclesial contexts鈥� (9).

In particular, the Document challenges Bishops on their commitment to transparency and accountability, while noting, with Cardinal Victor Fernandez, the Prefect of the Dicastery for the Doctrine of the Faith, that work continues to provide women greater roles and greater power within the Church.

Two key words that emerge from the text 鈥� permeated by the perspective and proposal of conversion 鈥� are 鈥渞elationships鈥�, a way of being Church; and 鈥渂onds鈥�, marked by the 鈥渆xchange of gifts鈥� between the Churches lived dynamically and, therefore, converting processes. It is precisely the local Churches that are at the centre in the missionary horizon, which is the foundation of the experience of plurality of synodality, with all the structures at the service of mission, with the laity increasingly fulfilling their role as subjects, or protagonists, of the process.

In this perspective, the Final Document emphasizes the concrete reality of being rooted in a 鈥減lace鈥�. Notably, the Synod Fathers and Mothers propose that the Dicasteries of the Holy See initiate substantive consultations 鈥渂efore publishing important normative documents鈥� (135).

The structure of the Final Document

The Final Document comprises five parts, rooted in the Gospel accounts of the Resurrected Jesus appearing to the Apostles.

The first identifies 鈥淭he Heart of Synodality鈥�. The second part, 鈥淥n the Boat, Together鈥�, is dedicated 鈥渢o the conversion of the relationships that build the Christian community and shape the mission in the intertwining of vocations, charisms and ministries鈥�; while the third, 鈥淐ast the Net鈥�, 鈥渋dentifies three practices that are intimately connected: ecclesial discernment, decision-making processes, and a culture of transparency, accountability and evaluation鈥�.

The fourth part, 鈥淎n Abundant Catch鈥�, 鈥渙utlines how it is possible to cultivate in new forms the exchange of gifts and the intertwining of the bonds that unite us in the Church, at a time when the experience of being rooted in a place is changing profoundly鈥�; with the fifth, 鈥淪o I Send You鈥�, 鈥渁llows us to look at the first step to be taken: caring for the formation of all, of the People of God, all synodal missionaries鈥�.

The Wounds of the Risen One continue to bleed鈥�

The introduction of the Document (1-12) immediately clarifies the essence of the Synod as 鈥渁 renewed experience of the disciples鈥� encounter with the Risen One in the Upper Room on Easter evening鈥�. 鈥淐ontemplating the Risen One鈥�, the Document continues, 鈥渨e have seen the mark of His Wounds (鈥�) that continue to bleed in the bodies of many brothers and sisters, including through our own faults. Looking upon the Lord does not distance us from the tragedies of history. Instead, it opens our eyes to the suffering of those around us and penetrates us: the faces of war-stricken terrorised children, weeping mothers, the shattered dreams of so many young people, refugees who face terrible journeys, the victims of climate change and social injustice鈥� (2).

The Synod, recalling the many ongoing wars, joins 杏MAP导航 Francis in 鈥渉is repeated appeals for peace, condemning the logic of violence, hatred, and revenge鈥� (2).

Further, the synodal way is markedly ecumenical, oriented towards 鈥渁 full and visible unity of Christians鈥� (4) 鈥� and 鈥渃onstitutes an authentic further act of reception of the [Second Vatican] Council, thus deepening its inspiration and reinvigorating its prophetic force for today鈥檚 world鈥� (5).

It was not easy, the Document recognizes: 鈥淲e cannot deny that we have faced fatigue, resistance to change, and the temptation to let our own ideas prevail over listening to the Gospel and the practice of discernment鈥� (6)

The heart of synodality

The first part of the document (13-48) begins with the shared reflections on 鈥渢he Church as the People of God, Sacrament of Unity鈥� (15-20) and on 鈥淭he Sacramental Roots of the People of God鈥� (21-27).

It is through the 鈥渆xperience of recent years鈥� that the meaning of the terms 鈥渟ynodality鈥� and 鈥渟ynodal鈥� have come 鈥渢o be better understood, and what they represent more vibrantly lived. They have become ever more deeply associated with the desire for a Church that is closer to people and more relational 鈥� a Church that is God's home and family.

鈥�

鈥淚n simple and concise terms, synodality is a path of spiritual renewal and structural reform that enables the Church to be more participatory and missionary, so that it can walk with every man and woman, radiating the light of Christ鈥� (28).

Recognizing that the unity of the Church does not mean uniformity, 鈥渢he appreciation of contexts, cultures and diversities, and of the relationships between them, is key to growing as a missionary synodal Church鈥� (40). And with the revival of relations with other religious traditions, the Church strives 鈥渢ogether with them to build a better world鈥� (41).

The conversion of relationships

The second part of the Document (49-77) opens with the recognition of 鈥渢he call for a Church with a greater capacity to nurture relationships: with the Lord, between men and women, in the family, in the local community, among social groups and religions, with the earth itself鈥� (50).

At the same time the Synod recognizes that some 鈥渃ontinued to experience the pain of feeling excluded or judged because of their marital situation, identity, or sexuality鈥� (ibid.).

鈥淭o be a synodal Church, we are required to open ourselves to a genuine relational conversion that redirects each person鈥檚 priorities and we must once again learn from the Gospel that attending to relationships is not merely a strategy or a tool for greater organisational effectiveness. Relationships and bonds are the means by which God the Father has revealed Himself in Jesus and the Spirit鈥� (ibid.).

They final document goes on to acknowledge 鈥渢he widely expressed pain and suffering on the part of many women from every region and continent, both lay and consecrated, during the synodal process鈥�, which 鈥渞eveal how often we fail to live up to this vision鈥� (52).

In particular, 鈥渢he call to renewed relationships in the Lord Jesus flourishes in the different contexts in which His disciples live鈥�, joined to 鈥渢he plurality of cultures鈥�; yet 鈥渋nteraction by people from diverse cultural contexts can also lead to distorted relationships that are not in keeping with the Gospel鈥� (53).

鈥淭he evils that plague our world鈥� are rooted in these dynamics鈥�, the Document affirms, noting that 鈥渢he most radical and dramatic rejection is that of human life itself; this leads to the rejection of the unborn, as well as of the elderly鈥� (54).

Ministries for Mission

鈥淐harisms, Vocations, and Ministries for Mission鈥� (57-67) lie at the heart of the document, which focuses especially on a greater participation of lay men and women. The ordained ministry is 鈥渁t the service of harmony鈥� (68); and the ministry of the bishop aims at 鈥渄iscerning and bringing together in unity鈥� the gifts of the Holy Spirit (69-71).

Within the discussion of the episcopal ministry, the Document notes that 鈥渋n the case of titular bishops today, the constitutive relationship between the bishop and the local Church does not appear with sufficient clarity, for example, in the case of papal representatives and those who serve in the Roman Curia鈥� (70).

Priests and deacons serve with the bishops for a 鈥渃ollaboration between ordained ministers within a synodal Church鈥� (74). So, the experience of 鈥淪ynodal Spirituality鈥� is significant, for if 鈥渟piritual depth at both personal and communitarian levels is lacking, synodality is reduced to organisational expediency鈥� (44).

For this reason, the Document notes, 鈥減ractised with humility, the synodal style enables the Church to be a prophetic voice in today鈥檚 world.鈥�

The conversion of processes

In the third part of the Document (79-108), the Synod notes that 鈥渋n prayer and dialogue, we have recognised that ecclesial discernment, the care for decision-making processes, the commitment to accountability and the evaluation of our decisions are practices through which we respond to the Word that shows us the paths of mission鈥� (79).

In particular, it notes, 鈥淭hese three practices are closely intertwined. Decision-making processes need ecclesial discernment, which requires listening in a climate of trust that is supported by transparency and accountability. Trust must be mutual: decision-makers need to be able to trust and listen to the People of God. The latter, in turn, needs to be able to trust those in authority鈥� (80).

In fact, 鈥淓cclesial Discernment for Mission鈥� 鈥渋s not an organisational technique but rather a spiritual practice grounded in a living faith鈥� and 鈥渋s never just a setting out of one鈥檚 own personal or group point of view or a summing up of differing individual opinions鈥� (82).

鈥淭he Structure of the Decision-making Process鈥� (87-94), 鈥淭ransparency, Accountability, and Evaluation鈥� (95-102), and 鈥淪ynodality and Participatory Bodies鈥� (103-108) are central points of the proposals contained in the Document, arising from the experience of the Synod.

The Conversion of Bonds

The essence of the fourth part of the Final Document (109-139) is expressed in its first paragraph: 鈥淚n a time when there is great change occurring in the places where the Church is rooted and on pilgrimage, we need to cultivate new forms of the exchange of gifts and the network of bonds that unite us. In this we are sustained by the ministry of the bishops in communion amongst themselves and with the Bishop of Rome鈥� (109).

The expression 鈥淔irmly Rooted yet Pilgrims鈥� (110-119) recalls that 鈥淭he Church cannot be understood apart from its roots in a specific territory, in that space and time where a shared experience of encounter with the saving God occurs鈥� (110).

This part of the Document also gives due consideration to the phenomena of 鈥減opulation mobility鈥� (112) and 鈥渢he spread of digital culture鈥� (113).

In this perspective, 鈥渙ur walking together as disciples of Jesus, with our diverse charisms and ministries, while at the same time engaging in the exchange of gifts among the Churches, is an effective sign of the love and mercy of God in Christ鈥� (120).

鈥淭he guiding principle of the relationship among churches is the perspective of communion through the sharing of gifts鈥� (124). From this starting point, the Document elaborates 鈥淭he Bonds of Unity: Episcopal Conferences and Ecclesial Assemblies鈥� (124-129).

The synodal reflection on 鈥淭he Service of the Bishop of Rome鈥� (130-139) is particularly significant. With reference precisely to the promotion of greater collaboration and listening, the Synod exhorts Dicasteries 鈥渢o initiate a consultation with Episcopal Conferences and with the corresponding structures of the Eastern Churches sui iuris鈥� before publishing 鈥渋mportant normative documents鈥� (135).

Forming a People for Missionary Discipleship

鈥淭he Holy People of God require proper formation so that they can witness to the joy of the Gospel and grow in the practice of synodality: first of all, in the freedom of sons and daughters of God in following Jesus Christ, contemplated in prayer and recognised in those who are poor鈥� (141), the Document affirms at the beginning of the fifth part (140-151).

鈥淥ne of the requests that emerged most strongly and from all contexts during the synodal process is that the formation provided by the Christian community be integral and continuing鈥� (143). In this regard, too, we see the urgent need for 鈥渁n exchange of gifts between different vocations (communion), in the perspective of a service to be performed (mission) and in a style of involvement and education in differentiated co-responsibility (participation)鈥� (147).

鈥淎nother area of great importance is the promotion in all ecclesial contexts of a culture of safeguarding, making communities ever safer places for minors and vulnerable persons鈥� (150).

Finally, 鈥淭he themes of the Church's social doctrine, such as commitment to peace and justice, care for our common home and intercultural and interreligious dialogue, must also be more widely shared among the People of God鈥� (151).

Entrustment to Mary

鈥淟iving through the synodal process again, we have become aware that the salvation to be received and proclaimed is inherently relational鈥�, the Document says in its penultimate paragraph. 鈥淲e live it and witness to it together. History reveals itself to us tragically marked by war, rivalry for power, and thousands of injustices and abuses. We know, however, that the Spirit has placed the desire for authentic relationships and true bonds in the heart of every human being. Creation itself speaks of unity and sharing, of diversity and of variously interconnected forms of life鈥� (154).

The text concludes with a prayer entrusting 鈥渢he results of this Synod to the Virgin Mary鈥�. 鈥淢ay she鈥� teach us to be a people of disciples and missionaries together, to be a synodal Church鈥� (155).

The full text of the Final Document, in Italian, can be found , along with the results of the voting on each paragraph.